CALVINISM: ITS DOCTRINE OF INFANT SALVATION

Are persons who die in infancy saved? Holy Scriptures do not directly address this subject. But various indirect declarations give us every reason to rest assured that they are indeed saved.

The goodness of God suggests the salvation of those who die in infancy. We read in Job 38:41 that He provides food for newborn ravens when they cry unto Him. Surely He will not turn a deaf ear to the cries of infants and permit them to be cast from His presence! We read in Psalm 145:15f that He provides food for "every living thing," even the most loathsome of creatures. Surely He will provide salvation for those made in His own image who die in infancy!

In various passages, the number of the redeemed in glory is so large as to suggest the salvation of those persons who died in infancy. For example, they are described in Revelation 7:9 as "a great multitude which no man could number." It is thought by many theologians that the number of souls in glory will be greater than that of the souls in the regions of the damned on the grounds that Christ must have the preeminence. This certainly will be true if the number of the redeemed in glory will include all those who died in infancy and childhood, which was a vast part of humanity in former times when a great percentage of children did not live long enough to reach adulthood. This number would also include the untold millions who today are snatched from their mothers' wombs and sacrificed by abortionists.

In Ezekiel 16:21, God called the children sacrificed to heathen gods "My children": "you have slain My children and offered them up to them by causing them to pass through the fire." God's children are received in glory, not consigned to hell.

In Jonah 4:11, we read that God had great pity on the citizens of Nineveh, especially upon its "more than one hundred and twenty thousand persons who cannot discern between their right hand and their left." Such pity suggests these infants would be received into glory if they died in infancy.

In Mark 10:14, Jesus Christ said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven." He then admonished adults in the next verse, "Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."

In 2 Samuel 12:23, David expressed his own assurance that his own departed infant was received into heaven, and that he himself would later be forever reunited with him there: "I shall go to him, but he shall not return to me."

The great question before us not is not whether persons dying in infancy are saved and received into glory. Holy Scriptures would seem to assure us that they indeed are. Rather, the question before us should be whether the parents and loved ones of those who die in infancy will be reunited with them in glory.

Arminians err when they aver that persons dying in infancy are saved because of their supposed innocence. Arminians are driven to this view because of a fatal flaw in their scheme of salvation. Arminians believe that God has done all He can to save sinners, and that the success of His desire and endeavor rests solely upon those sinners exercising their supposed "free will" in making what they call a "decision for Christ." Arminians declare that if sinners do not make such a conscious and deliberate decision to let God save them, God cannot do so.

This Arminian heresy mercilessly shuts the door of salvation to infants who are in every way incapable of their own will to make a "decision for Christ." Arminians admit this fatal flaw to their scheme of salvation, but they are not willing to concede that persons dying in infancy are forever lost and damned. Arminians therefore must devise another scheme by which God saves infants, thereby averring that God saves adults in one way, and infants in another.

This Arminian dilemma is compounded for Campbellites, the disciples of Alexander Campbell (1788-1866). Campbellites are not only Arminian, but also among the most strident proponents of the heresy of baptismal regeneration. They emphatically deny that anyone can be saved apart from baptism. This Campbellite heresy also mercilessly shuts the door of salvation to unbaptized infants — unless another scheme of salvation can be devised for them.

Arminians generally believe the scheme for the salvation for infants involves their innocence and/or the fact that they have not reached the age of accountability – whatever that is!

This Arminian scheme for the salvation of infants contradicts Holy Scriptures in at least two ways. First, it denies that God has but one plan for salvation, and posits instead that He saves adults in one way and infants in another.

Second, this Arminian scheme for the salvation of infants denies the Biblical doctrine of the sinfulness of the whole human race, including infants.

Romans 5:12-19 teaches us that we all, infants included, sinned and died in the fall of Adam, the first man.

Job (14:4) declared the sinfulness of infants when he said, "Who can bring a clean thing out of an unclean? No one!"

The psalmist David declared the sinfulness of infants when he, speaking for us all, said in Psalm 51:5, "Behold, I was brought forth in iniquity, and in sin my mother conceived me."

And he poignantly declared the sinfulness of infants when he said in Psalm 58:3, "The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies."

Solomon includes infants when he teaches us in Ecclesiastes 7:20 that "there is not a just man on earth who does good and does not sin."

And Jesus Christ includes infants when He teaches us in John 3:1-7 that "That which is born of the flesh is flesh" and in need of being "born again" by the Holy Spirit if he or she is to see or enter God's kingdom.

Another flaw of the Arminian view is that it in reality denies infant salvation. There is no need of salvation for those who are innocent! "Infant salvation" is a misnomer for Arminians.

Roman Catholics err when they aver that persons dying in infancy are saved if they are baptized. One of the first great heresies to plague the church of Christ was the mistaken belief that salvation is obtained through baptism. Since those who embraced this heresy wished to prevent their children from dying unbaptized, and therefore unsaved, they baptized them as soon as they were born. Scriptures deny both the heresy of baptismal regeneration and of the baptism of infants.

Nevertheless, the Roman Catholic Church emphatically declares that infants and young children dying unbaptized are forbidden to enter heaven. According to the article "Infants, Unbaptized" in A Catholic Dictionary, "The Church has always taught that unbaptized children are excluded from heaven .... Heaven is a reward in no way due to their human nature as such."

Calvinists rightly teach that persons dying in infancy are saved in the same manner as are saved adults. God has only one plan of salvation. It teaches that sinners are saved by God's free and sovereign grace in Jesus Christ, totally apart from any works of righteousness they perform or any supposed virtue in them. Everyone who is saved — including all persons dying in infancy — is saved through being elected to salvation by God the Father, redeemed by the blood of Jesus Christ, and regenerated or born again by the Holy Spirit (as set forth in preceding messages).

Calvinists believe persons dying in infancy are saved in this manner. Contrary to the slanders of Arminians and Romanists, Calvinists do not believe any persons dying in infancy are damned.

One of the most glorious aspects of the Calvinist doctrine of infant salvation is that it magnifies the goodness and grace of God in salvation and in no way contradicts Holy Scriptures. To the contrary, Arminianism denies the need of God's grace for the salvation of infants. And Romanism exalts the work of parents in having their infants baptized, and bars from heaven the departed infants of those parents who did not do so.

We Calvinists alone can rightly assure the parents and friends of departed infants that they are saved and received into glory.

But we also exhort these same parents and friends to trust in Jesus Christ for their own salvation. None but such persons can say with assurance the words of David regarding his own departed infant, "I shall go to him, but he shall not return to me."

Most Calvinists whole-heartedly affirm that all persons dying in infancy are saved, even though they acknowledge the Bible has no definitive doctrine on this subject. Some Calvinists will go only so far as to acknowledge that the Bible definitely teaches that at least some persons dying in infancy are saved. But no representative Calvinist theologian declares that any person dying in infancy is damned. (See the preceding message, #171.)

Arminians nevertheless deliberately misrepresent Calvinists as believing persons dying in infancy are damned. Let the following quotations from some of the most renown Calvinists suffice to show that the Arminian accusation is false.

John Calvin, the sixteenth-century Reformer for whom Calvinism is named, asserted, "I do not doubt that the infants whom the Lord gathers together from this life are regenerated by a secret operation of the Holy Ghost." And "he speaks of the exemption of infants from the grace of salvation 'as an idea not free from execrable blasphemy'" (cited by Augustus Strong in Systematic Theology). He furthermore declared that "to say that the countless mortals taken from life while yet infants are precipitated from their mothers' arms into eternal death is a blasphemy to be universally detested" (quoted in Presbyterian and Reformed Review, Oct. 1890: pp.634-51).

Charles Hodge was a 19th-century professor of theology at Princeton Seminary, which was in those days a foremost American bastion of Calvinism. He wrote: "All who die in infancy are saved. This is inferred from what the Bible teaches of the analogy between Adam and Christ. 'As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.' (Rom. v.18,19.) We have no right to put any limit on these general terms, except what the Bible itself places upon them. The Scriptures nowhere exclude any class of infants, baptized or unbaptized, born in Christian or in heathen lands, of believing or unbelieving parents, from the benefits of the redemption of Christ. All the descendants of Adam, except Christ, are under condemnation; all the descendants of Adam, except those of whom it is expressly revealed that they cannot inherit the kingdom of God, are saved. This appears to be the clear meaning of the Apostle, and therefore he does not hesitate to say that where sin abounded, grace has much more abounded, that the benefits of redemption far exceed the evils of the fall; that the number of the saved far exceeds the number of the lost" (Systematic Theology, vol.I, p.26)

John Newton, author of the favorite hymn "Amazing Grace," became a Calvinistic Anglican minister in 1764, serving the English parishes in Olney, Buckinghamshire, and London. In a letter to a friend he wrote, "Nor can I doubt, in my private judgment, that [infants] are included in the election of grace. Perhaps those who die in infancy, are the exceeding great multitude of all people, nations, and languages mentioned, Revelations, vii.9, in distinction from the visible body of professing believers, who were marked in the foreheads, and openly known to be the Lord's" (The Works of John Newton, vol.VI, p.182)

Alvah Hovey was a 19th-century American Baptist who served many years in Newton Theological Institution, and edited The American Commentary. He wrote in one of his books: "Though the sacred writers say nothing in respect to the future condition of those who die in infancy, one can scarcely err in deriving from this silence a favorable conclusion. That no prophet or apostle, that no devout father or mother, should have expressed any solicitude as to those who die before they are able to discern good from evil is surprising, unless such solicitude was prevented by the Spirit of God. There are no instances of prayer for children taken away in infancy. The Savior nowhere teaches that they are in danger of being lost. We therefore heartily and confidently believe that they are redeemed by the blood of Christ and sanctified by His Spirit, so that when they enter the unseen world they will be found with the saints" (Biblical Eschatology, pp.170f).

Lorraine Boettner was a 20th-Century Presbyterian who taught Bible for eight years in Pikeville College, Kentucky. In his book The Reformed Doctrine of Predestination he wrote at some length in defense of the Calvinist doctrine of infant salvation. We here quote from his remarks: "Calvinists, of course, hold that the doctrine of original sin applies to infants as well as to adults. Like all other sons of Adam, infants are truly culpable because of race sin and might be justly punished for it. Their 'salvation' is real. It is possible only through the grace of Christ and is as truly unmerited as is that of adults. Instead of minimizing the demerit and punishment due to them for original sin, Calvinism magnifies the mercy of God in their salvation. Their salvation means something, for it is the deliverance of guilty souls from eternal woe. And it is costly, for it was paid for by the suffering of Christ on the cross. Those who take the other view of original sin, namely, that it is not properly sin and does not deserve eternal punishment, make the evil from which infants are 'saved' to be very small, and consequently the love and gratitude which they owe to God to be small also.

"... Calvinism ... extends saving grace far beyond the boundaries of the visible church. If it is true that all of those who die in infancy, in heathen as well as in Christian lands, are saved, then more than half of the human race up to the present time has been among the elect."

B.B. Warfield, born in Kentucky in 1851, was along with Abraham Kuyper and Herman Bavinck one of the three most outstanding Reformed theologians in his day. He wrote concerning those who die in infancy: "Their destiny is determined irrespective of their choice, by an unconditional decree of God, suspended for its execution on no act of their own; and their salvation is wrought by an unconditional application of the grace of Christ to their souls, through the immediate and irresistible operation of the Holy Spirit prior to and apart from any action of their own proper wills... And if death in infancy does depend on God's providence, it is assuredly God in His providence who selects this vast multitude to be made participants of His unconditional salvation.... This is but to say that they are unconditionally predestinated to salvation from the foundation of the world" (quoted in Boettner's book).

Charles Haddon Spurgeon is perhaps the most-widely recognized name among Calvinists next to John Calvin. He served many years in the 19th-century as pastor in the Metropolitan Tabernacle in London, England. He preached on September 29, 1861, a message entitled "Infant Salvation" (#411 in Metropolitan Tabernacle Pulpit). In this message, Mr. Spurgeon not only convincingly proved from Holy Scriptures the belief of Calvinists that all persons dying in infancy are saved, but also soundly rebuked those Arminians and others who wrongly accuse us otherwise:

"It has been wickedly, lyingly, and slanderously said of Calvinists, that we believe that some little children perish. Those who make the accusation know that their charge is false. I cannot even dare to hope, though I would wish to do so, that they ignorantly misrepresent us. They wickedly repeat what has been denied a thousand times, what they know is not true.... I know of no exception, but we all hope and believe that all persons dying in infancy are elect. Dr. Gill, who has been looked upon in late times as being a very standard of Calvinism, not to say of ultra-Calvinism, himself never hints for a moment the supposition that any infant has perished, but affirms of it that it is a dark and mysterious subject, but that it is his belief, and he thinks he has Scripture to warrant it, that they who have fallen asleep in infancy have not perished, but have been numbered with the chosen of God, and so have entered into eternal rest. We have never taught the contrary, and when the charge is brought, I repudiate it and say, 'You may have said so, we never did, and you know we never did. If you dare to repeat the slander again, let the lie stand in scarlet on your very cheek if you be capable of a blush.' We have never dreamed of such a thing. With very few and rare exceptions, so rare that I never heard of them except from the lips of slanderers, we have never imagined that infants dying as infants have perished, but we have believed that they enter into the paradise of God."

Whom will you believe: Calvinists speaking for themselves? or Arminians deliberately misrepresenting them?

I've seen it argued by Calvinists that the regeneration which preceeds faith is different from being born again which is the result not the cause of salvation. You seem to take the position that one is made a new creation in Christ apart from and prior to the exercise of faith. But since faith is a necessary element of salvation, this would mean that one is actually saved before the exercise of faith which would appear to contradict the scriptures which state clearly that we are saved "by Grace through faith."

Faith is simply trusting in Jesus Christ for the atonement of your sins. When God Regenerates a Man, He creates that Trusting Faith within that Man. Men do not give Faith to God; God gives Faith to men. Think of the "exercise of faith" as the "exercise of breathing" -- God breathes spiritual life into the spiritually dead, and they do live and breathe.

Was Adam alive before God breathed life into him? Was he ever alive apart from breathing, or breathing apart from being alive? No, of course not.

In the sovereign act of Regeneration, God creates Faith within a spiritually dead Man, bringing that Man to spiritual life by His own purely monergistic-grace, through the creation of Faith within that Man.

After a spiritually-dead Man has been brought to spiritual life by God's purely-monergistic creation of Faith within him, he does "exercise faith" as the living exercise breath. But the initiation of that Man's Faith, the creation of his spiritual breath -- and thus the entire transaction of his salvation -- is purely by the monergistic Regeneration of God alone.

For the Bible adamantly teaches -- Faith is God-pleasing; and no man, while yet Unregenerate, ever chooses that which is God-pleasing.

I wonder why it's OK to contemplate the unborn being born without sin, and yet y'all freak when we say Mary was born without sin.

That's not what we "freak" about.

If the Romanist dogma was simply that Mary, after being conceived, was thence Regenerated in the womb -- well, it still would be a Biblically-unsupported dogma, but no more objectionable (in theory) than the Biblically-supported case of John the Baptist.

The problem is, Romanism teaches the immaculate conception of Mary. That's rather a different ball of wax, from being conceived in inquity like all children of Adam and thenceforth Regenerated in the womb prior to birth.

You state that "God creates Faith within a spiritually dead Man." It may seem to be splitting hairs, but Romans 10:17 teaches that "faith comes by hearing and hearing by the Word of God." While God is the author of His Book through God the Holy Spirit, it seems one must first hear and believe, i.e., have faith, before the work of regeneration occurs.

For example, in Eph. 1:13, we're told "In whom ye also trusted (have faith in), after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed (have faith in), ye were sealed with that holy Spirit of promise." The order seems to be that we hear the Word, trust the Word, believe the Word and then get sealed with the Holy Spirit Himself. So it appears from this Scripture that we must have faith before we are regenerated, which is an act of the Holy Spirit, Titus 3:4,5 (one of the only two instances of the word regeneration in the NT), Romans 8:11. While this may happen virtually instantaneously when one believes and is saved, Paul, as directed by the Holy Spirit, is rather specific in the order.

You must base you conclusion that the "Bible adamantly teaches - faith is God pleasing" from Hebrews 11:6. While this is essentially what that verse teaches, it is only part of the truth. The Bible also clearly teaches that only Jesus pleased the Father and aways did what pleased the Father, Jn. 8:29, Mt. 3:17, 12:18, etc. The only way we can please the Father is to allow Christ to live in and through us as taught in Gal. 2:20, which states it is "the faith of Son of God" in us that pleases the Father. We can only do the works of faith, per Eph. 2:10, because of Christ in us after we've been saved per Eph. 2:8,9.

Just some food for thought.

BTW, since the thread is about infant salvation, I do not see where anyone has referenced King David's comment after the death of his son as found in 2Sam. 12:23, "I shall go to him, but he shall not return to me." What is your take on this verse? David certainly expected to see his son again.

No, you're just presuming that Unregenerate people will respond to the Gospel without prior Regeneration. It is more proper to understand that the ordinary means that God uses to Regenerate and create Faith in His Elect is via the preaching of the Gospel -- the Spirit uses the preaching of the Gospel the breathe spiritual life and Faith into those, the Elect, to whom He is sent.

It is absolutely Anti-Biblical to suggest that Unregenerate people "choose God" of their own volition without prior monergistic Regeneration by God alone. The Scriptures adamantly teach that those who are Spiritually Dead DON'T EVER DO THAT.

The Biblical Laws of Human Depravity:

LAW 1.) The Spiritually Dead are born wicked. (Genesis 8:21; Psalms 58:3)
LAW 2.) All humanely-benevolent works of the Spiritually Dead are considered by God to be unclean filthiness. (Isaiah 64:6)
LAW 3.) As long as he is Spiritually Dead, the Unregenerate Man never freely wills the action of Righteous Good. (Jeremiah 13:23)
LAW 4.) As long as they are Spiritually Dead, the hearts of Unregenerate Men are only and always set upon the doing of evil. (Ecclesiastes 8:11)
LAW 5.) As long as they are Spiritually Dead, the hearts of Unregenerate Men are spiritually insane. (Ecclesiastes 9:3)
LAW 6.) As long as they are Spiritually Dead, the hearts of Unregenerate Men always despise the Light of Grace. (John 3:19)
LAW 7.) As long as they are Spiritually Dead, the hearts of Unregenerate Men always reject the ministrations of the Holy Spirit. (Acts 7:51)
LAW 8.) As long as they are Spiritually Dead, the hearts of Unregenerate Men NEVER Seek God. (Romans 3:10-11)
LAW 9.) As long as they are Spiritually Dead, the hearts of Unregenerate Men NEVER will any action whatsoever of Righteous Good. (Romans 3:12)
LAW 10.) As long as they are Spiritually Dead, it is defined as BIBLICALLY-IMPOSSIBLE that the Unregenerate Man should ever will any Righteous Good. (Romans 7:18)
LAW 11.) As long as they are Spiritually Dead, the hearts of Unregenerate Men NEVER perform any God-pleasing Action of Will whatsoever. (Romans 8:5-8)
Law 12.) As long as they are Spiritually Dead, the hearts of Unregenerate Men are utterly incapable of knowing, understanding, or believing any Spiritual Truth. (1 Corinthians 2:14)

Once the nature of Spiritual Death is correctly understood according to the teachings of Scripture, it becomes clearly evident that it is Biblically-impermissible to teach that Unregenerate men "respond to" and "choose God" prior to God's own monergistic Regeneration of their dead spirits.

And God regenerates whomsoever He will, according to His own Election.

Best, OP

The Bible teaches that Jesus came to save the lost(Luk 19:10 For the Son of man is come to seek and to save that which was lost.)
If you saw I man drowning in a lake and you tossed him a rope, pulled him in them you would be saving his life. All babies and young children have no sin. Thus are not lost and have no need of a savior. Sin is defined as a transgression of Gods Law (1Jo 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.)
Babies are not saved they are safe since they are not capable of transgressing Gods word. As far as casting stones if teaching that babies are totally depraved
utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions" - Chap. VI, sec. 1-4.
of the Westminster Confession of Faith in the Presbyterian Book of Confessions. is not casting stones upon the innocent I don't know what is.

I am not presuming but am strictly going by what God tells us in His Word. And that is that He offers salvation freely to all who respond to the Word in faith. When God sees a person has heard the Word and by faith believes that Jesus died for their sins, was buried and rose again the third day, 1Cor. 15:1-4, God the Holy Spirit brings that person into the Body of Christ. Salvation has many aspects, one of which is regeneration, and that is how we get into the Body of Christ. But the hearing comes first before the responding then the regenerating.

Thanks for the little study on human depravity. I have no problem with how destitute man is and how the unregenerate are spiritually dead. However, what a dead person needs is life. And that life is in the Son of God. The Holy Spirit of God regenerates man through the Word and quickens him. When a man is quickened, which is a different word than regenerated but has much the same meaning, he is placed by the Holy Spirit into the Body of Christ, which is God's elect. With the exception of Christ, there is no instance in the Bible where an individual is referred to as the elect. We are only the elect because of being in the Body of Christ and election is for the purpose of God. Israel is also referred to as God's elect and so are the elect angels.

Actually it is Biblically correct to teach that man is free to choose to accept the Word, and thus be saved, or to reject the Word and thus be doomed. God's grace is freely given, as stated in Romans and Ephesians, as well as many other places, and freely received. So, either God is deceiving us by telling us that anyone and everyone without distinction can be saved by His grace, or He is telling us the truth. I choose to believe the latter rather than what man has done by twisting God's Word to suit a particular dogma.

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